This paper investigates Ottoman Melami Sufi Sun'ulla?h Gaybi's (d. 1087/1676) conceptions of self-knowledge as awareness of human theomorphism (being formed in the image of the divine) and the political ramifications of this knowledge in several of his works. More specifically, in his "Treatise on the Halveti-Bayrimi Doctrine" (OTur. Risale-yi Halveti-Bayrami) and numerous poems such as "The Ode: Unveiling of the Obstruction" (OTur. Kaside-yi kes?fu?'l- g?ta), Gaybi drew on interpretations of the Qur'an, hadi?th, and Sufi theology to argue for the possibility of theomorphic self-knowledge on the part of the reader. Knowledge of one's self as "image of God" ultimately constituted "recognition" (Ar. ma?rifa) of reality of divine monism for Gaybi. Cultivating this self-knowledge occurred through intense introspection under the guidance of a realized shaykh, and had implications beyond personal salvation. For Gaybi, the result of self-awareness was cognizance of the ultimate superflousness of both spiritual and political guidance. In this vein, he often describes the self-realized Sufi as rightful possessor of "kingdom" (OTur. mu?lk) and "authority" (OTur. sultanat). As Gaybi maintains in one provocative poem, "It is the crown of ma?rifa that is the true crown. Do not suppose that there is another." In this paper, I contend that Gaybi's celebration of spiritual self-realization in terms of political enfranchisement should not be considered hyperbole. In making this claim, I draw on Paul Ballanfat's history of the Ottoman Melamis and Michel Foucault's notion of "techniques of the self." I situate Gaybi's discourses in the context of what Paul Ballanfat considers the "antipolitique" ethos of Ottoman Melamis. As Ballanfat brings to light, Melamis such as Gaybi's teacher "Og?lan" S?eyh Ibrahim (d. 1065/1665) sharply critizied the rulers of their day, and even coopted Sultanate court rituals in their tekkes to deconstruct state ideology. So too Gaybi's discourses on theomorphic self-realization and resulting "coronation" can be considered literary deconstructions of claims to authority of those not similarly self-aware. Furthermore, considering Gaybi's attempts to inspire the reader to cultivate theomorphic self-knowledge as a Foucaultian "technique of the self," I maintain that Gaybi argued for the enfranchisement of self-aware individuals as God's "images" beyond temporal authority.